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In the sixth, why was it said by them, "Give us food, friends," not He said, "It is not proper for monks to speak thus," (starting with) "Here, indeed, that..." "Therefore" means "because it was brought, therefore." 295. The connection is "said this word." "Pasādaññathatta" means the state of faith being otherwise. "Na" means food. By "having taken, they came," it shows that in "they were lifted up," the 'u' has the meaning of 'up,' the root 'sar' has the meaning of 'going,' and the 'ttha' is the sign of the aorist. The meaning is "having lifted up, they went." 298. "Yattha" means "in which place." The connection is "the mind arose in the monk who was standing." "Tato" means "from the arising of the mind." "They go to the monk." "Pakativacanena" means "by natural speech, spoken without making a loud sound." Thinking that the word "antovihāra" was too restrictive and inappropriate, he said, "but also within the boundary of the precinct." 302. "Antarārāma" is a monastery where the park stands within the village. Showing that he goes there, he said, "within the village," etc. The Sixth. 7. The Training Rule concerning Mahānāma 303. In the seventh, the word "Bhagavato" (of the Blessed One) is connected to the word "cūḷapituputto" (son of the younger father), and it is the ablative in the word "mahallakataro" (older). "Cūḷapituputta" refers to Suddhodana, Sakkodana, Sukkodana, Dhotodana, Amitodana, these five brothers, and Amitā, Pālitā, these two sisters. Among them, the Blessed One and Nanda were the sons of Suddhodana, who was the eldest brother. Ānanda was the son of Amitodana, who was the youngest brother. Mahānāma and Anuruddha were the sons of Sukkodana, the third (brother). The sons of Sakkodana and Dhotodana are not well-known. Thera Tissa was the son of the sister named Amitā; the sons and daughters of Pālitā are not well-known. Therefore, the meaning "son of the younger father Sukkodana" should be understood as "cūḷapituputta." "Dvīsu phalesu" means "in the two lower fruits." "Ussanna" is a word with many meanings, so he said "many." "Vajato" means "from the cattle pen." For in that (place), cows, having returned from the grazing ground, go for the purpose of dwelling; therefore, it is called "vaja." 306. In that same... at that invitation time. The word "ettakehi" (by so many/by these) implies two kinds of meaning: by way of name or by way of quantity, therefore it is said "by way of name or by way of quantity". Among these, referring to name, the meaning of the word "ettakāni" (so many/these many) should be understood as "these are the names of these medicines". Referring to quantity, the meaning of the word "ettakāni" should be understood as "this is the quantity of these". In "aññaṃ bhesajja" (other medicine), the ablative of "añña" (other) could be a name or a quantity, therefore it is said "invited by all" and so on. 310. Which donors, are invited, is the connection. The seventh. 8. The training rule concerning an army on the march 311. In the eighth (rule), by "abhimukha" (facing), the meaning of the prefix "abhi" is shown. Showing that the word "uyyāto" (gone forth) means "having risen up and gone", it is said "gone out from the city". By "katauyyoga" (having made an effort), it is shown that "uyyutta" (on the march) means "having risen up, one applies oneself and goes". Because verbs have many meanings, it is said "departed from the village". 314. "Twelve men for this elephant" means "a twelve-man (elephant)". "Weapons in their hands" means "weapon-handed". "Ninna" (low ground) means "a low place". "for a monk who sees" is the connection. The eighth. 9. The training rule concerning staying in an army 319. In the ninth (rule), by "or let him stand" and so on, the manner of dwelling is shown. The word "vāsa" (dwelling) includes the meaning "or let him walk". "Any posture" means "any posture among the four postures". Just as movement is cut off when blocked, so "blocked" means "restrained" – this is the connection. By "ruddho" (blocked), the intended meaning of the root "budh" with the prefix "pari" in "palibuddho" (obstructed) is shown. The ninth. 10. The training rule concerning a mock battle 322. In the tenth (rule), "they fight" means "they strike together". By "the front of the army is here", a *bhinnādhikaraṇa bāhirattha samāsa* (a compound where the components refer to different things, but the whole refers to something external) is shown. The word "jānanti" (they know) is inserted for the sake of completing the meaning. "Agga" (front/foremost) means "a portion". "The army is counted here" also fits the meaning of the word "balagga" (front of the army). Therefore, it is said "the place for counting the army". This is indeed... spoken by the Elder Ambasecana. How? By the commentator saying, “The place for counting forces,” the meaning of the phrase, “That wherein the best of forces is known, is balagga,” is made clear, and the meaning of the phrase, “That wherein forces are counted, is balagga,” is shown. “Viyūhīyate” means “is arrayed,” “sampiṇḍīyate” means “is gathered into a mass,” a “byūha” is an array, a “senābyūha” is an army array. This meaning is shown by “senāya viyūha” and so on. “Aṇati” means “makes a terrifying sound,” thus “aṇīkaṃ” is a vanguard, with the initial “a” being a cerebral “ṇ.” An elephant itself is an “aṇīkaṃ,” thus “hatthāṇīkaṃ” is an elephant vanguard. The same method applies to the rest. The elephant mentioned previously, is to be connected with “by that elephant.” The Tenth. The Chapter on Naked Ascetics, the Fifth. 6. The Chapter on Drinking Alcohol 1. The Meaning-Connection of the Training Rule on Drinking Alcohol 326. In the first of the Chapter on Drinking Alcohol, showing the meaning of “bhaddā vati etthāti bhaddavatikā” (goodness flows here, thus bhaddavatikā), and “bhaddā vati bhaddavati, sā ettha atthīti bhaddavatikā” (goodness flows, it is bhaddavati, that is here, thus bhaddavatikā), he says, “that” and so on. “That” refers to the village, the connection is “is obtained.” To those who go on a path, “pathāvin,” he says “addhikā” (travelers), meaning those who go on a journey. “Pathikā” is also a reading, the meaning is the same. The words “tejasā tejaṃ” (splendor with splendor) can be seen as requiring a connection, and since the words are similar, it might be thought that the connection is also similar. Therefore, to show their connection and its dissimilarity, it is said, “with one’s own splendor, the splendor of the nāga.” By “ānubhāvena” (by power), he shows the meaning of the word “teja.” The foot of a pigeon is “kapota” by transference, its color is “kāpota.” Showing that it is “kāpotikā” because its color is like a pigeon’s, he says, “having a reddish glow the color of a pigeon’s foot.” To avert the meanings of “pasāda” (clarity) and “saddhā” (faith) for the word “pasanna” (clear, bright), it is said, “this is a designation for the surface of alcohol.” “Of one with five supernormal powers,” is to be connected as “of one equal to one with five supernormal powers, who has come.” 328. By “made from the juice of madhuka flowers and so on,” he shows the meaning of the phrase “pupphāsava” (flower-alcohol) as “āsava” (alcohol) made from the juice of flowers. The same method applies to “ also in "halāsava" and so on. To show the distinction between surā and meraya, it is said "surā is called" and so on. "Mixed with flour and yeast" means vāruṇī made by mixing with flour and yeast. And kiṇṇa is the seed of surā. For indeed, various ingredients are scattered and mixed together in it, therefore it is called kiṇṇa. The meaning is "the scum of that." Surā is that which is made by a certain forest dweller named Sura. Meraya is that which generates intoxication. 329. Loṇasovīraka is a drink of such a name. And in the suttas, it is likewise. In that well-cooked (food). The connection is "they cook oil." There is no strong intoxicant in it, thus "atikhiṇamajjaṃ" (not strong intoxicant); the meaning is "in that very oil which is not a strong intoxicant." "But that which" means "but the oil." "Strong intoxicant" means "this oil has a strong intoxicant." "Where" means "in the oil." Ariṭṭha is a medicine of such a name. "That" refers to ariṭṭha, the unstated object in the word "sandhāya." "This" refers to the saying "ariṭṭha is not an intoxicant," the stated object in the word "vutta." The first. 2. The training rule concerning poking with fingers. 330. In the second (rule), poking with fingers is aṅgulipatoda; showing that this is "aṅgulipatodaka," it is said "with fingers" and so on. "Uttanto" means "not warmed up." And "not warmed up" means, in essence, "being tired," so it is said "being tired." The meaning is "having become tired." By taking "in-breath," "out-breath" should also be taken, so it is said "the movement of in-breaths and out-breaths." "That too" means "the bhikkhunī too." The second. 3. The training rule concerning playful conduct. 335. In the third (rule), showing that "pakata" means "established," that which is done or placed in a certain way, it is said "that which by the Blessed One" and so on. "That which" refers to the training rule. 336. When it is said that "hasadhamma" is the nature or characteristic called "hāsā," it means, in essence, "play itself," so it is said "play is called." 337. "Gopphakānaṃ" means "of the ankle joints." For when one foot is placed upon another, they are protected by being placed one upon the other, hence they are called "gopphā"; these very are called "gopphakā." Indeed, when placing one foot upon another, one should not be placed directly upon the other. Therefore, the Blessed One said The Buddha said, "placing foot upon foot." Oṭṭhaja is the second. It is connected with "for a monk descending." By "Phiyāritta and so on," the word "and so on" includes such as Laṅkāra. It is connected with "some say." In the times of falling and rising, in the times of falling and rising.